Master Baba Siri Chand
The Sublime Steps of a True Yogi
by Jivan Mukta, PhD
I want to share with you some of the core aspects to properly identify who Baba Siri Chand was and to locate his contribution, his "personality type," and, why not, his teachings.
Siri Chand was the eldest son of Guru Nanak, the founder of the Sikh religion. He was born into a highly spiritual family, on September 8, 1494, exactly 529 years ago.
As expected in such a family, he began displaying strong inclinations toward spirituality and introversion from a very early age. His name, Siri Chand or Siri Chandra, is derived from "Chand" or "Chandra," which means moon, and "Siri" means great. This name reflects his personal qualities, such as extraordinary sensitivity and powerful positive introversion.
From another perspective of analysis, his astrology, calculated from his birth at midnight, gives him the sign of Cancer as the Ascendant and his Sun in Virgo. This configuration suggests a very sensitive type of teacher. If this analysis is correct, as it seems to be, most of Baba Siri Chand's planets are below the Horizon, indicating a rich inner life, a preference for solitude over social exposure, and minimal interaction.
Baba Siri Chand and his father, Guru Nanak
At the age of 11, he went to Kashmir to study Sanskrit literature and began his study of yoga at the same time. He was mentored in the art of Yoga under the guidance of Avinashi Muni. By the time he turned 18, he was certain that he wanted to pursue the path of yoga. His natural inclination was towards an ascetic life, which he displayed from a very young age. This path eventually led him to become the leader of the Udasis, a yogic community of Sadhus and mendicants. "Udasis" literally means 'detached journey,' signifying a group of yogis who roamed through India, living a simple, meditative, and mendicant life.
Baba Siri Chand received his first spiritual instruction directly from his father. However, a misconception emerged with one of the first historians of the Sikh religion, Bhai Gurdas, who portrayed Baba Siri Chand as an "egotistical" person. This interpretation, along with being the first editor of the initial version of the Sikh Scripture (Adi Granth), shaped the narrative of Sikh history, overshadowing the reputation and role of this master yogi. The reality is that Siri Chand was rather introverted, a personality type that avoids the spotlight and shows no real interest in material possessions or wordly structures. This was his nature and inclination, but his historical and social contribution to Sikhi reflects someone driven by something significantly greater than his own ego.
The Leader of the Udasis
The Udasis trace their roots back to the Puranic epoch, but Siri Chand was the first to organize and lead this movement. It's important to note that Siri Chand wholeheartedly followed his father's teachings, especially concerning the use of sound as a form of meditative practice. His approach to service and his unwavering dedication to his father's will and the will of his father's successors were central to his life. Spiritual understanding and experience held fundamental importance for Baba Siri Chand. It is accurate to say that he exemplifies embodied spirituality, as yogis both practice and teach.
Both the Udasis and Siri Chand embraced the idea of one God as taught by Guru Nanak, while continuing to worship Hindu gods. This syncretic approach caused tension when the Sikh Orthodox form, the Khalsa, became the dominant force in Sikh history and development. The mainstream interpretation of Sikhism viewed ascetics, yogis, celibate Sadhus, especially if associated with Hindu gods, as leading a lesser type of life compared to the householder, family-oriented Sikh ideology. As the Udasis grew and expanded during the Sikh empire, the advent of the British changed the scenario for them. Gradually, they lost their place within the Sikh community as the Singh Sabhas reformed Sikh structures. Nevertheless, it's interesting to note that the Udasis shared a devotion to the Panchayatana, the five Gods in Hindu tradition: Shiva, Vishnu, Ganesha, Surya, and Durga. Notably, Siri Chand placed a particular emphasis on Durga in her version of Shakti.
Extraordinary Life and Teaching
Baba Siri Chand echoed the Hindu tradition of celibacy, a lifestyle he wholeheartedly devoted himself to, exemplifying one of the key aspects that defined his powerful life.
For a long time, yogis have recognized the connection between sexual energy, spiritual consciousness, and vitality. Various approaches exist to harness and integrate this form of energy, and Baba Siri Chand's choice granted him an exceptionally long life. He embraced the practice of celibacy, living as a Brahmachari. When we consider the factors influencing longevity, we must revisit how contemporary science aligns with the wisdom and ancient practices of yogis. Among these factors, one that is less known and often not deeply studied is the sexual variable. In numerous cases, longevity directly correlates with a profound understanding and conscious experience of sexual energy.
Siri Chand, with his introverted disposition, detachment from the world, and minimal interest in material possessions, embodied a powerful yogic life. He achieved, maintained, and lived his mastery much like other remarkable yogis: through authentic inner experiences, impervious to external realities and worldly illusions. An essential aspect of spirituality lies in the mindful relationship with sexual energy, something that yogis must grasp. To tap into this inner source, nourishes the mind, improves health, and heals. The mindful integration of human sexuality provides capabilities to extend and strengthen life, even if only slightly longer than average.
Baba Siri Chand practiced a form of yoga similar to the traditional Hatha Yoga system, which included advanced practices found in other yogic systems. The Udasis had a unique yogic dress code compared to the followers of his father and the later Sikh expression of the Khalsa. These yogis were mendicants, anointed their bodies with ashes, carried coconut bowls for sustenance, and practiced asanas, kriyas, pranayamas, and meditation on deer skins.
The choice of deer skins carries profound symbolism in the yogic journey of liberation. The deer, symbolizing the fourth chakra, is a graceful antelope with the ability to leap and gain altitude to observe reality and the realm of the psyche. The fourth chakra's realm is the first ground of consciousness, where neutrality and integration of human experience occur. The heart transcends the world of material concerns, and thus the deer signifies the human capacity to rise above material struggles, earthly attachments, and bonds to people and things. In essence, the deer, representing meditation on the heart, offers a perspective of altitude and the ability for self-consciousness, a psychic element that yogis need to master, or as Baba Siri Chand's father taught, "Man Jetai Jagjit", "Master the mind, and you will master the world".
However, the deer must also land. While it ascends and gains perspective, it possesses the skill to gracefully return to the ground. Ultimately, the fourth chakra integrates two fundamental realms: the physical realm of Earth and the realms of the psyche, extending to the spiritual. In the fourth chakra, one discovers the reality of truth, Sat Nam. Udasis led by Siri Chand diligently worked to achieve the proper understanding and integration of these realms through inner experiences.
Ek Ong Kar, the core religious experience that transformed, inspired and guides the teaching of Guru Nanak onwards. Listen to my version of this the mantra on Spotify or Youtube
Yogic methodology primarily involves the transmission of experience through personal instruction. This is why yogis seldom rely on texts, scriptural knowledge, ritualistic practices, or philosophical discussions as the source of wisdom. Despite being a sensitive and introverted individual, Baba Siri Chand was a proactive leader who subtly influenced the foundational era of Sikhism. His teachings primarily focused on the inner experience as a spiritual process of liberation. From a religious scholarship perspective, Siri Chand emphasized the experiential component of religion—the spiritual experience within the individual. While religion encompasses various dimensions, such as institutional, scriptural, moral, or normative aspects, Baba Ji exemplified the type of religious person dedicated to self-experimentation, yogic mysticism, inner exploration of the psyche, and ultimately, the realization of the True Self within. He cared little about one's societal status, wealth, or else; what mattered to him was the authentic self beneath the masks people wore. In this sense, he echoed his father's teaching, which emphasized authenticity and consciousness.
Being the son of the first Guru of Sikhism might appear as a privileged position in terms of exposure to his father's message. From his familial and biological origins, Siri Chand learned how to align one's life with the soul and the path of Yoga.
But Siri Chand faced a significant challenge when he experienced the death of his father and Guru Angad took the Guru's seat. A conflict arose between Siri Chand and Guru Angad, contributing to negative perceptions about Baba Ji. It's plausible that, being highly spiritual and sensitive from an early age, he may have expected to continue his father's legacy after his passing. However, Guru Nanak's message wasn't inherently a yogic one, he rather emphasized a collective spiritual project, family life and worldly participation. Guru Nanak's intention wasn't to establish a bloodline lineage either.
When Guru Angad succeeded Guru Nanak, challenging decisions were made, and a distinction emerged between Sikhs and others, including Udasis. The new Sikh community began evolving, scripturally, economically, and socially, and Sikhs developed a distinctive identity, distinct from a Hindu Sampradaya. Udasis continued to be a part of Sikh history, albeit in the background, not to be equated with secondary significance.
From the third Guru onwards, starting with Guru Amardas and continuing until Guru Hargobind, the Sikh Gurus recognized Baba Ji's importance in the evolution of Sikh religion.
The Yogi at the Service of the Gurus
The encounters between Baba Ji and the fourth Guru serve as an inspiring example. When Guru Ramdas met Siri Chand, he humbly washed Baba Ji's feet with his own beard—a profound act of sincere respect and recognition. This act of humility, akin to Mary Magdalene washing the feet of Jesus with her hair, solidified Guru Ramdas and Baba Ji's connection as true descendants of Guru Nanak's light.
The meeting between Guru Ramdas and Baba Ji acted as a healing event, resolving past disharmonies and bridging the gap. Guru Ramdas's humble gesture brought Baba Ji's honor to the forefront and marked a significant moment in both Baba Ji's life and Sikhism's evolution. It demonstrated the true mastery of both individuals and their intrinsic connection as bearers of Guru Nanak's light.
Guru Ramdas, despite his humble origins and challenging upbringing, rose to an exceptional position. He too considered himself a son of the Guru, making the encounter between these two masters akin to that of brothers. At the time of their meeting, Baba Siri Chand was nearly 100 years old.
Baba Siri Chand and Guru Ramdas
Baba Ji had consistently followed a spiritual path, receiving teachings from his father and Guru. He had become a remarkable yogi and the leader of the Udasis community. He had mastered numerous aspects of life and yoga, including not only longevity but also the power of mind over the body and spirit over the mind. He exuded wisdom, radiance, and vitality. When Guru Ramdas encountered Baba Ji, he didn't just see an "older brother" but also a true master. This mutual respect and recognition acted like a mirror for those who could perceive it. Guru Ramdas, then almost 40 years old, learned profound aspects of yoga and a deeper understanding of the science of sound during this encounter. Sikh Gurus were human and, therefore, continued to evolve in their consciousness. At that moment, Guru Ramdas was nearly six decades younger than Baba Ji, and their meeting resulted in a transmission that elevated both the path of yoga and Sikhism.
The transmission of spiritual wisdom, known as "Shaktipad" in India, is a common occurrence among advanced yogis and masters. It is distinct from the "Shakti Pad" related to the spiritual path, which consists of five stages in the process towards mastery. Shaktipad involves the transmission of power and skill, a practice within certain yogic traditions and among highly skilled teachers. Energetic transmissions are commonplace in human interactions; however, most people are unaware of them. Highly developed yoga practitioners, gurus, sensitive individuals, empowered women, and some children can feel and even see these energies. Humans possess the ability to perceive energies and communicate beyond words. Ultimately, Guru Ramdas is perceived as a 'Raj Yogi' himself, something that cannot be properly understood without looking at his encounter with Siri Chand.
From this point onwards, Baba Siri Chand became a guiding North Star for future Sikh Gurus. The succession of Gurus from Guru Ramdas continued within the bloodline, blessed by Baba Siri Chand. His influence greatly accelerated the evolution of Sikhism.
While Siri Chand chose to remain behind the scenes, the subsequent Gurus, up to the sixth Guru, Guru Hargobinde, not only honored Guru Nanak's son but also sought his guidance and contribution.
In the Sukhmani Sahib, authored by the fifth Guru, Guru Arjan, Ashpadi 17th was written by Baba Siri Chand. It is worth noting that orthodox religious forces, present in Sikhism as well, have distorted the memory of Baba Siri Chand. Some mistakenly believed that Siri Chand had conflicts with his father, but this is untrue. Siri Chand once proclaimed in a writing that his father, Guru Nanak, was the "Supreme Lord of the universe." According to Baba Siri Chand, his father “envisioned the Sun and the Moon, all elements of nature, tens of millions of gods, and the entire creation singing the glory of Guru Nanak2 (in the Aarta Siri Guru Nanak Dev).
By the time of the sixth Guru, India and the Sikh community faced challenges from the Muslim invasion. In 1619, when Guru Hargobinde was captured by the Muslims, Baba Ji, then 125 years old, used his influence and powerful presence to persuade Jahangir to release Guru Hargobinde, successfully achieving his release.
When the sixth Guru embarked on the construction of a new temple, Kiratpur, Baba Siri Chand performed the groundbreaking ceremony—a significant historical event in Sikh history.
As the last chapter of Baba Siri Chand's life approached, he realized it was time to retire. The Sikh community had grown in strength and consolidation, and his role was concluding. He had supported and guided three to four generations of Sikhs and Gurus who emerged from his father's mission. Baba Siri Chand had witnessed and supported a lengthy process of succession, expansion, and consolidation.
In the later stages of Baba Siri Chand's life, he took on the role of instructing the elder son of Guru Hargobinde, imparting the knowledge and sciences he had mastered. He mentored Baba Gurditta, passing on not only the science of yoga but also the science of sound, which he had directly received from his father. Even at over 130 years old, he remained an active teacher with a wealth of experiences from various perspectives. He trained Baba Gurditta, who would later succeed Baba Siri Chand as the head of the Udasis.
Baba Siri Chand in the 20th Century
During my visit to India and my time spent in the ashram of Yogi Bhajan's teacher, Baba Virsa Singh, I began to uncover these aspects of Kundalini Yoga's history that were previously unfamiliar to me. Yogi Bhajan had several teachers, with the most significant one being Baba Virsa Singh. While it is known that Yogi Bhajan had other teachers, like Sant Hazara Singh, Baba Virsa Singh was the one who, according to Yogi Bhajan himself, opened his third eye. This part of the narrative has been clouded by misrepresentations and worldly games, some of which were aimed at altering historical facts.
Baba Virsa Singh, student of Baba Siri Chand and teacher of Yogi Bhajan read more
Baba Virsa Singh, the teacher of Yogi Bhajan, received direct teachings from Baba Siri Chand. This instruction occurred through spiritual connections and inner experiences. Yogi Bhajan's teacher shared qualities and inclinations of introversion, profound inner experiences, and mysticism with Baba Siri Chand. Baba Virsa Singh also learned from a young age how to meditate and, through his natural abilities, spiritually connect with saints, teachers, and masters from the past. In contemporary terms, we might describe this spiritual cognition as "downloading" spiritual information. Such forms of instruction are not uncommon in the creation of myths, beliefs, and religious movements throughout human history.
Baba Virsa Singh's spiritual journey was marked by revelations and spiritual encounters, despite being illiterate. The origin of the mantra "Ek Ong Kar Sat Nam Siri Wahe Guru," which was passed on to Yogi Bhajan by Virsa Singh, traces back to Baba Siri Chand.
Baba Virsa Singh shared a vision in which the great yogi, his father Guru Nanak, and Guru Gobind Singh, the tenth Guru, appeared to him. Together, they held this mantra for the benefit of humanity. This mantra later became central to Baba Virsa Singh's teachings and gained popularity in the Western world through Yogi Bhajan.
While this mantra is not found in the Sikh Scriptures, it embodies the same Naad, spiritual vibration, and sound technology for Self-realization. Those who have used this mantra often attest to the powerful experiences it invokes. It's important to note that some aspects of this practice are subtle and esoteric, best transmitted by an experienced teacher, either physically or spiritually present.
During my visit to Yogi Bhajan's teacher's ashram, I personally connected with this story. Every morning, we participated in a group meditation that included the recitation of powerful words to remember and connect with Baba Siri Chand. The mantra used in this meditation is the Baba Mantra, "Dhan Dhan Baba Siri Chand Sahib," another gem of practice for yogis, Sikhs, and meditators alike. This group meditation was conducted every morning, lasting an hour and thirty minutes. We gathered around a strong fire, continuously fed with dry logs, and chanted together. It was a purifying and potent mantra meditation, deeply healing and connecting individuals to the energy of Shiva, bringing inner peace. Chanting the Baba Mantra empowered participants and harmonized masculine and feminine energies. It instilled a sense of grounded physical connection and helped balance masculine energy with the feminine aspect within.
The Legacy of Baba Siri Chand
Baba Siri Chand left behind a beautiful and profoundly evolved spiritual legacy. He served humbly, dedicatedly, and with a low profile throughout his exceptionally long life, which is said to have spanned either 134 years (if he lived until 1629) or 149 years (if he lived until 1643). The circumstances of his passing remain unclear, shrouded in legend. It is said that Siri Chand gathered his disciples, announced his retirement, and then, in an awe-inspiring act, walked on water across a river before vanishing into the woods, never to be seen again in physical form. The details of his final moments are likely to remain a mystery.
His successor, Baba Gurditta, continued to carry forward Siri Chand's mission. He fathered the seventh Guru, Guru Har Rai, and became the grandfather of the eighth Guru, Guru Harkrishan. The influence of Siri Chand's successor was instrumental in shaping Sikh history, and the Udasis continued to flourish until the end of the Sikh Empire. By 1849, the Udasis had established 250 yoga centers or ashrams, known as Akharas. They also took responsibility for caring for Sikh shrines, including the Harimandir, the Golden Temple.
Listen to Dhan Dhan Baba Siri Chand Sahib (in Youtube)
Challenges arose with the British colonial presence and the political strategies employed to maintain control over India. The British adopted a "divide and conquer" approach, which prompted Sikhism to undergo reforms and counteract the efforts of Christian missionaries. Sikhs, unlike Christians, did not actively seek converts. During the British Empire, the Singh Sabhas movement was organized to create more institutionalized religion and religious control. This marked a departure from the more flexible and diverse expressions of Sikhism. The emphasis shifted toward a strict orthodox religious form—the Khalsas—and anything that resembled Hindu practices, such as those of the Udasis, was discouraged and eventually disregarded. The memory of Baba Siri Chand began to fade, and his contributions were gradually forgotten. He was mistakenly cast as the rebellious son of Guru Nanak, which was not accurate. The yogic practices of the Udasis were no longer authorized, and they were no longer considered Sikhs. Consequently, the Udasis moved back toward a more Hindu perspective that embraced yoga and yogis, and many of them eventually merged with various Hindu groups.
During my visit to India and my stay at Virsa Singh's Ashram, I became acquainted with the extraordinary Yogi. I was filled with questions and eager to learn all I could. It was during these conversations, particularly with Mary Fischer, the Ashram manager and former secretary of Baba Virsa Singh, that I was invited to ask one of my questions directly to Baba Siri Chand through meditation. This text, the Baba Mantra I previously mentioned and even recorded (Listen on Spotify) emerged from that profound experience. I've been gradually unfolding this connection, and it seems that Baba Siri Chand wishes to be more accessible and available to spiritual seekers and true yogis now. You can genuinely tap into the experiences of these Masters; this is what makes them Masters—their abilities transcend the constraints of time and space. We cannot underestimate the mastery of Siri Chand; during his life, he embodied this truth on a grand scale.
It is my intention that you establish a connection with him, feel his guidance, and experience his healing touch, deep wisdom, and hidden keys to self-mastery. Use the Baba Mantra to open up the window to "religious experiences." Baba Siri Chand is a compassionate soul, and when you connect through your subtle self, support will be granted. This is my personal experience with him and the Baba Mantra that brings his support to those who use it—Dhan Dhan Baba Siri Chand Sahib*.
Jivan Mukta
*Hail Hail Lord Master of the Immense Moon
References:
Translation of Aarta Siri Guru Nanak Dev, by Partap Singh Jaspal, Eternal Glory of Guru Nanak (2019), pages 32–33.
Barrier, N. Gerald; Singh, Nazer (1998). Singh, Harbans (ed.). Singh Sabha Movement in Encyclopedia of Sikhism. Patiala, Punjab, India.
Max Arthur MacAuliffe. The Sikh Religion: its Gurus, Sacred Writings and Authors (Six volumes), Oxford University Press.
Baba Virsa Singh. Arrows of Light. Sterling Paperbacks. New Delhi
Mary Pat Fisher. Everyday Miracles in the House of God. Gobind Sadan Institute for Advanced Studies in Comparative Religions. New Delhi.
Carl Gutsav Jung. The Psychology of Kundalini Yoga: Notes of the Seminare Given in 1932. Princepton Unversity Press. Princeton. 1996
Dr. Davinderpal Singh. A Spiritual Biography of Baba Sri Chand. Sikh Book Company. Amritsar